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Plato (/ ˈ p l eɪ t oʊ / PLAY-toe; Greek: Πλάτων), born Aristocles (Ἀριστοκλῆς; c. 427 – 348 BC), was an ancient Greek philosopher of the Classical period who is considered a foundational thinker in Western philosophy and an innovator of the written dialogue and dialectic forms.
- Aristotle
Aristotle (384–322 BC) was an Ancient Greek philosopher and...
- Platonism
Head of Plato, Roman copy.The original was exhibited at the...
- Allegory of The Cave
Plato's allegory of the cave is an allegory presented by the...
- Apology
The Apology of Socrates (Greek: Ἀπολογία Σωκράτους, Apología...
- Aristotle
- Overview
- Life
- Dating, editing, translation
Plato was a philosopher during the 5th century BCE. He was a student of Socrates and later taught Aristotle. He founded the Academy, an academic program which many consider to be the first Western university. Plato wrote many philosophical texts—at least 25. He dedicated his life to learning and teaching and is hailed as one of the founders of Western philosophy.
Western philosophy
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What is Plato known for?
Plato’s most famous work is the Republic, which details a wise society run by a philosopher. He is also famous for his dialogues (early, middle, and late), which showcase his metaphysical theory of forms—something else he is well known for. Plato also founded the Academy, an academic program that many consider to be the first Western university, where he stressed the importance of science and mathematics. Because of this, he became known as the “maker of mathematicians.”
Academy
The son of Ariston (his father) and Perictione (his mother), Plato was born in the year after the death of the great Athenian statesman Pericles. His brothers Glaucon and Adeimantus are portrayed as interlocutors in Plato’s masterpiece the Republic, and his half brother Antiphon figures in the Parmenides. Plato’s family was aristocratic and distinguished: his father’s side claimed descent from the god Poseidon, and his mother’s side was related to the lawgiver Solon (c. 630–560 bce). Less creditably, his mother’s close relatives Critias and Charmides were among the Thirty Tyrants who seized power in Athens and ruled briefly until the restoration of democracy in 403.
Plato as a young man was a member of the circle around Socrates. Since the latter wrote nothing, what is known of his characteristic activity of engaging his fellow citizens (and the occasional itinerant celebrity) in conversation derives wholly from the writings of others, most notably Plato himself. The works of Plato commonly referred to as “Socratic” represent the sort of thing the historical Socrates was doing. He would challenge men who supposedly had expertise about some facet of human excellence to give accounts of these matters—variously of courage, piety, and so on, or at times of the whole of “virtue”—and they typically failed to maintain their position. Resentment against Socrates grew, leading ultimately to his trial and execution on charges of impiety and corrupting the youth in 399. Plato was profoundly affected by both the life and the death of Socrates. The activity of the older man provided the starting point of Plato’s philosophizing. Moreover, if Plato’s Seventh Letter is to be believed (its authorship is disputed), the treatment of Socrates by both the oligarchy and the democracy made Plato wary of entering public life, as someone of his background would normally have done.
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Ancient Greece
After the death of Socrates, Plato may have traveled extensively in Greece, Italy, and Egypt, though on such particulars the evidence is uncertain. The followers of Pythagoras (c. 580–c. 500 bce) seem to have influenced his philosophical program (they are criticized in the Phaedo and the Republic but receive respectful mention in the Philebus). It is thought that his three trips to Syracuse in Sicily (many of the Letters concern these, though their authenticity is controversial) led to a deep personal attachment to Dion (408–354 bce), brother-in-law of Dionysius the Elder (430–367 bce), the tyrant of Syracuse. Plato, at Dion’s urging, apparently undertook to put into practice the ideal of the “philosopher-king” (described in the Republic) by educating Dionysius the Younger; the project was not a success, and in the ensuing instability Dion was murdered.
Plato’s Academy, founded in the 380s, was the ultimate ancestor of the modern university (hence the English term academic); an influential centre of research and learning, it attracted many men of outstanding ability. The great mathematicians Theaetetus (417–369 bce) and Eudoxus of Cnidus (c. 395–c. 342 bce) were associated with it. Although Plato was not a research mathematician, he was aware of the results of those who were, and he made use of them in his own work. For 20 years Aristotle was also a member of the Academy. He started his own school, the Lyceum, only after Plato’s death, when he was passed over as Plato’s successor at the Academy, probably because of his connections to the court of Macedonia.
Plato’s works are traditionally arranged in a manner deriving from Thrasyllus of Alexandria (flourished 1st century ce): 36 works (counting the Letters as one) are divided into nine groups of four. But the ordering of Thrasyllus makes no sense for a reader today. Unfortunately, the order of composition of Plato’s works cannot be known. Conjecture regarding chronology has been based on two kinds of consideration: perceived development in content and “stylometry,” or the study of special features of prose style, now executed with the aid of computers. By combining the two kinds of consideration, scholars have arrived at a widely used rough grouping of works, labeled with the traditional designations of early, middle, and late dialogues. These groups can also be thought of as the Socratic works (based on the activities of the historical Socrates), the literary masterpieces, and the technical studies (see below Works individually described).
Each of Plato’s dialogues has been transmitted substantially as he left it. However, it is important to be aware of the causal chain that connects modern readers to Greek authors of Plato’s time. To survive until the era of printing, an ancient author’s words had to be copied by hand, and the copies had to be copied, and so on over the course of centuries—by which time the original would have long perished. The copying process inevitably resulted in some corruption, which is often shown by disagreement between rival manuscript traditions.
Even if some Platonic “urtext” had survived, however, it would not be anything like what is published in a modern edition of Plato’s works. Writing in Plato’s time did not employ word divisions and punctuation or the present-day distinction between capital and lowercase letters. These features represent the contributions of scholars of many generations and countries, as does the ongoing attempt to correct for corruption. (Important variant readings and suggestions are commonly printed at the bottom of each page of text, forming the apparatus criticus.) In the great majority of cases only one decision is possible, but there are instances—some of crucial importance—where several courses can be adopted and where the resulting readings have widely differing import. Thus, the preparation of an edition of Plato’s works involves an enormous interpretive component. The work of the translator imports another layer of similar judgments. Some Greek sentences admit of several fundamentally different grammatical construals with widely differing senses, and many ancient Greek words have no neat English equivalents.
A notable artifact of the work of translators and scholars is a device of selective capitalization sometimes employed in English. To mark the objects of Plato’s special interest, the forms, some follow a convention in which one capitalizes the term Form (or Idea) as well as the names of particular forms, such as Justice, the Good, and so on. Others have employed a variant of this convention in which capitalization is used to indicate a special way in which Plato is supposed to have thought of the forms during a certain period (i.e., as “separate” from sensible particulars, the nature of this separation then being the subject of interpretative controversy). Still others do not use capital letters for any such purpose. Readers will do best to keep in mind that such devices are in any case only suggestions.
In recent centuries there have been some changes in the purpose and style of English translations of ancient philosophy. The great Plato translation by Benjamin Jowett (1817–93), for example, was not intended as a tool of scholarship; anyone who would undertake such a study already knew ancient Greek. Instead, it made Plato’s corpus generally accessible in English prose of considerable merit. At the other extreme was a type of translation that aimed to be useful to serious students and professional philosophers who did not know Greek; its goal was to indicate as clearly as possible the philosophical potentialities of the text, however much readability suffered in consequence. Exemplars of this style, which was much in vogue in the second half of the 20th century, are the series published by the Clarendon Press and also, in a different tradition, the translations undertaken by followers of Leo Strauss (1899–1973). Except in a few cases, however, the gains envisioned by this notion of fidelity proved to be elusive.
Despite, but also because of, the many factors that mediate the contemporary reader’s access to Plato’s works, many dialogues are conveyed quite well in translation. This is particularly true of the short, Socratic dialogues. In the case of works that are large-scale literary masterpieces, such as the Phaedrus, a translation of course cannot match the artistry of the original. Finally, because translators of difficult technical studies such as the Parmenides and the Sophist must make basic interpretive decisions in order to render any English at all, reading their work is very far from reading Plato. In the case of these dialogues, familiarity with commentaries and other secondary literature and a knowledge of ancient Greek are highly desirable.
- Plato: Early Life and Education. Plato was born around 428 B.C., during the final years of the Golden Age of Pericles’ Athens. He was of noble Athenian lineage on both sides.
- Plato's Influences. The young Plato became a devoted follower of Socrates—indeed, he was one of the youths Socrates was condemned for allegedly corrupting.
- Platonic Academy. Around 387, the 40-year-old Plato returned to Athens and founded his philosophical school in the grove of the Greek hero Academus, just outside the city walls.
- Plato's Dialogues. With the exception of a set of letters of dubious provenance, all of Plato’s surviving writings are in dialogue form, with the character of Socrates appearing in all but one of them.
Mar 20, 2004 · Plato (429?–347 B.C.E.) is, by any reckoning, one of the most dazzling writers in the Western literary tradition and one of the most penetrating, wide-ranging, and influential authors in the history of philosophy.
Plato is one of the world’s best known and most widely read and studied philosophers. He was the student of Socrates and the teacher of Aristotle, and he wrote in the middle of the fourth century B.C.E. in ancient Greece. His works blend ethics, political philosophy, moral psychology, epistemology, and metaphysics into an interconnected and systematic philosophy. Learn about his life, influences, dialogues, and philosophy.
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Aug 9, 2023 · Plato was an ancient Greek philosopher who founded the Academy and wrote influential works on ethics, politics, metaphysics and epistemology. He studied with Socrates and Aristotle, and influenced many students and followers. Learn about his life, works, legacy and influence on Western thought.
Apr 3, 2023 · Learn about Plato, the pre-eminent Greek philosopher and founder of the Academy, who studied under Socrates and wrote influential dialogues. Explore his life, works, ideas, and legacy in the Western world.
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